Question: Should we be reciting the prayer for the welfare of the government? Is it a hefsek during the tefillah, or is it important during wartime?
Martin Kahn
Via email
Answer: In my view, we definitely should. Prayers for the government used to be an integral part of the service in Europe before World War II. In truth, we recite Aleinu three times a day; this is a tefillah that prays for a future world where all come to recognize Hashem. This is a prayer that is as universal as it gets, unless one is an atheist. Additionally, our prayers on Rosh Hashana, Yom Kippur and Sukkot are without doubt universal in their scope. In truth, a prayer for the government is mandated by the Mishna (Avot 3:2) that states: “Pray for the welfare of the government, for if not each will swallow his fellow.” Government is here to keep order and it surely needs our prayers.
Interesting is the recent decision by the esteemed chief rabbi of South Africa, Rabbi Warren Goldstein, who recently issued a ruling that he is changing the prayer for the welfare of the government of South Africa to eliminate government officials after President Cyril Ramaphosa declared solidarity with the “oppressed peoples of Palestine.” He changed the prayer to a prayer for the people of South Africa, who he claims are good people who by and large admire and are sympathetic to their Jewish compatriots. One is reminded that one of the most outspoken members in the South African parliament who was against apartheid during all those early years was a Jewish woman by the name of Helen Suzman. Not to forget!
Yet the question is whether it is proper to recite a prayer specific to the government, whether it be the Diaspora government or the government in Eretz Yisrael during regular tefillot. Is doing so considered a hefsek, an interruption of the tefillah? It is interesting to note that the following Talmudic citation overtly shows that prayers for the safety and success of one’s government ware an ancient custom practiced in the Beit HaMikdash. To the extent that such prayers were recited in the Beit HaMikdash, certainly they may be recited during synagogue services.
The Talmud (Yoma 69a) relates that the Samaritans (Cutheans) received permission from Alexander the Great, to destroy the Holy Beit HaMikdash based upon the Samaritan claim that the Jews sought to rebel against the King. Shimon HaTzaddik, the Kohen Gadol, heard of this false charge and made plans to personally meet with King Alexander to influence him to rescind this horrible decree. Shimon HaTzaddik robed himself with his priestly garments and set out to meet the King.
Traveling on either side of him throughout the night were the nobles of Jerusalem carrying torches in their hands. At daylight, the procession approached the king’s camp. “Who are these people?” called out Alexander. The Samaritans responded that they are the Jews who rebel against the King. As the sun began to shine Alexander noted the figure of Shimon HaTzaddik. In reverence, the king dismounted and bowed before Shimon HaTzaddik. His explanation was that before every battle, the image of this old, bearded man in white appeared before him and served as a lucky symbol that won for him all his battles.
Alexander called out to the Jews, “Why have you come?” The Jewish response was, “How is it possible that star-worshipers should mislead you to destroy the House Beit HaMikdash) wherein prayers are said for you and your kingdom that it never be destroyed?” Upon hearing this, Alexander recognized that the Jews were not rebelling against him and delivered the Samaritans into the hands of the Jews to be punished.
Maharsha (ad loc) notes that the proof that the Jews were not rebelling was the fact of their regular prayers on behalf of the welfare of the government. Namely, one does not pray for the success of a government that one seeks to rebel against and destroy. Accordingly, it was clear that in the Beit HaMikdash Jews prayed for the welfare of the government and were far from being disloyal to Alexander and his government.
The constant appearance of the image of Shimon HaTzaddik before the battles of Alexander provided the Jews with an opportunity to speak with the King. It gave them an audience. But it was the fact that they constantly prayed for the success of the government that proved to be the clinching argument that proved their loyalty. As such, from the time of Shimon HaTzaddik to the present, the tradition is to publicly pray for the welfare of the government during synagogue services. Jewish life is and has been such that our people must be constantly on guard to refute baseless charges of disloyalty, which are the nature of our enemies to put forth.
Indeed, it is our prayers for the government that are our historical refutation of such slander. Thus, the maxim of Pirkei Avot directing that one “pray for the welfare of the government” was not only a rule directed to individuals but a time-honored practice for places of worship.
Today, especially, as Israel is in the midst of a war for its very existence, a war it did not seek, prayers for the government and not only the government in Israel but those abroad as well, and for the well-being of our beloved chayalim and those currently being held hostage, are more necessary than ever.
